SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In the previous pAsuram, AzhwAr had implored samsAris (dwellers of materialistic realm) to attain emperumAn by saying adaiminO. Would the hurdles which have been chasing samsAris from time immemorial allow them to attain emperumAn? AzhwAr says in this pAsuram that emperumAn has the quality of removing hurdles for nappinnaip pirAtti, who is very dear to him, and for others. Hence there is no need to fear for enemies.
Let us go through the pAsuram and its meanings:
adichchagadam sAdi aravAtti Anai
pidiththosiththup pEymulai nanjuNdu vadippavaLa
vAippinnaith thOLikkA vallERReruththiRuththu
Word for Word Meanings
adi sagadam sAdi – kicking the demon chakatAsuran with his divine foot
aravu Atti – shaking up the snake kALiyan
Anai pidiththu osiththu – catching hold of the elephant kuvalayApIdam and breaking its tusks
pEy mulai nanju uNdu – drinking the poisoned milk of the demon pUthanA
vadi pavaLa vAy pinnai thOLikkA – for the sake of nappinnai pirAtti who had beautiful coral-like lips and beautiful shoulders
val ERu eruththu iRuththu – breaking the humps of powerful bulls
pinnum – moreover
kuRippu – through his divine mind
kO AnAn – he became the lord
adichchagadam sAdi – did he not give himself to his followers by killing the demon chakatAsuran with his divine foot, just seven months after being born!
aravAtti – the word adi can be added here too. emperumAn as kaNNan (krishNa) shook up the snake kALiya through his divine foot, chased it (out of the river yamunA) and protected the cows and cowherds. Since the word “chased” has been used in the vyAkyAnam, it is quite possible that the text is aravOtti (chasing the snake) and not aravAtti (shaking up the snake).
Anai pidiththu osiththu – taking the elephant kuvalayApIdam (which was engaged by kamsan to kill krishNa) by his hand and breaking its tusks.
pEy mulai nanju uNdu – even when krishNa was an infant, the demon pUthanA came in the garb of his mother to kill him by applying poison to her bosom. krishNa drank that poison as if it were nectar. Didn’t nammAzhwAr mercifully say in his thiruvAimozhi 1-5-9 “perumAvanjappEy vIya thUya kuzhaviyAy vidappAl amudhA amudhu seydhitta mAyan ” (the amazing entity who, even as an infant drank the poisoned milk as if it were nectar, from the deceitful pUthanA, such that she was destroyed)!
vadippavaLa vAyppinnaith thOLikkA vallERReruththiRuththu – destroying the necks of seven bulls which were as strong as he himself was, by hugging them with his divine form, for the sake of nappinnai who has beautiful lips looking like coral and beautiful shoulders.
adichchagam sAdi aravAtti – destroying enemies through his divine feet.
Anai pidiththosiththu – destroying enemy through his divine hand
pEymulai nanju uNdu – destroying enemy through his divine mouth
vallERReruththiRuththu – destroying enemies through his complete divine form
He used his entire divine form for nappinnai who is a distinguished entity to attain. For the other enemies he used only one or other divine part of his form. There is no difference in the activity, as far as destroying the enemy was concerned. As far as means for destroying the enemy is concerned, anything is accepted, whether hand or leg or mouth.
vadippavaLa vAyppinnaith thOLikkA – shouldn’t the means applied for a distinguished entity be appropriate for that entity? Hence emperumAn used his entire divine form for destroying the seven bulls by hugging them.
pinnum kuRippu kOvAnAn – after the duration of incarnation was over he carried on with the task of destroying enemies of his followers through his internal implement of sankalpa (vow) instead of using external implements of divine hand, foot, mouth etc. He remained the lord of the worlds once again.
We will take up the 34th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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